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When engaging with a work of historical fiction, no matter the medium, one should avoid taking fact for fiction and fiction for fact. Rather, one needs to focus on how artistically satisfying the approach is and on the validity of the themes conveyed.

This was certainly the case with the recent production of Franklinland, presented at the Arts Club’s Granville Island Stage.

Based on the relationship between Benjamin Franklin and his illegitimate (but happily raised) son, William, the Canadian play largely consists of a series of purported conversations between Benjamin and William.

As such, it makes a number of references to historical fact. Thus, we got Franklin’s famous kite experiment proving that lightning is electricity, the Franklin stove, and Franklin’s extensive trips to London and Paris as a scientist and diplomat. More importantly, we saw the ultimate conflict of the play: Franklin’s vital and pivotal promotion of the cause of American independence versus William’s espousal of loyalty to the British Crown, including his acceptance of the role of Governor of New Jersey. This did, indeed, cause a significant rupture in the relationship between father and son.

What seemed to be a complete invention was the idea of Franklinland—an area of Nova Scotia which, according to the play, was a tract of land owned by Franklin, where he toyed with the idea of setting up a non‑political, neutral colony—presumably a kind of utopia where political differences could be relegated entirely to the realm of philosophical debate.

I say it is a “complete invention,” but I am willing to be corrected here, as my knowledge of Franklin is based on my high school studies of American history, largely framed by Charles and Mary Beard, my recollection of Walter Isaacson’s highly readable biography, and the PBS documentary of his life. As far as I can recall, Franklinland did not exist, though the ongoing tension between father and son did last up to the elder Franklin’s death.

What was certainly wildly inaccurate was the portrait of Franklin the man. In the play he was shown as arrogant, vain, condescending, self‑centred, and at times something of a boor. All this is in complete contradiction to everything that is reported of the man—a man universally loved and revered.

So, if we cannot turn to the play for historicity, what could we get from it artistically and thematically?

In its 80‑minute running time, the play was entertaining, with a number of comic touches, an interesting portrait of the growth in confidence of the character William, and, ultimately, an engaging debate about pragmatism versus idealism.

It was the sort of play that invited one to attend, go for a late dinner, and discuss ideas until the wine bottles were empty.

The Acts of the Apostles was written by St. Luke as a direct continuation of his Gospel. The book was composed by a physician (cf. Colossians 4:14), and everything in it is medicine for the soul.

As noted by Theophylact of Ohrid, a major focus of Acts is the missionary work of Paul the Apostle. Since the book was written by Paul’s close companion, Luke the Evangelist, it reflects what Luke witnessed and recorded as most necessary for believers.

Theophylact (11th–12th century) was a Byzantine archbishop and biblical commentator best known for his clear and faithful explanations of Scripture, especially the Gospels and the Acts of the Apostles. Writing in the tradition of the Greek Fathers, such as John Chrysostom, he presents orthodox teaching in a pastoral and accessible way.

Theophylact highlights the apostles’ “condescension” (adaptability)—their Spirit-guided ability to present the faith gradually and appropriately to different audiences. Rather than immediately teaching Christ’s full divinity, they first emphasized his human life, suffering, resurrection, and ascension, since belief in the resurrection was the essential foundation. Once this was accepted, deeper doctrines could follow.

This gradual approach was necessary because both Jews and pagans would have struggled to accept Christ’s full divinity all at once, especially after the scandal of the Crucifixion. Even the disciples themselves had difficulty grasping higher teachings.

St. Luke begins the Acts of the Apostles with the statement: “In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach” (Acts 1:1). Theophylact comments: “This refers to both His miracles and His teachings. Moreover, it highlights that He taught by doing, not merely instructing others to act while refraining Himself. By what He did, He urged others to imitate Him and pursue virtue.”

For 40 days after his resurrection, Jesus appeared to his disciples, teaching them about the Kingdom of God. The number 40 recalls Moses on Sinai receiving the law, Israel’s journey toward the Promised Land, and Jesus Himself spending 40 days in the desert before his public ministry. Each of these was a period of preparation for something greater. These 40 days were the apostles’ preparation for Pentecost.

Jesus commanded the apostles to remain in Jerusalem and await the coming of the Holy Spirit, preparing them before sending them out—just as soldiers are equipped before battle.

The apostles’ question in verse 6—“Lord, will you at this time restore the kingdom to Israel?”—is deeply human. Even after the Resurrection, they still expected a political or national restoration of Israel.

Christ gently redirected them. Rather than speculating about times and dates, they were to focus on their mission. He promised that they would receive power and become His witnesses to the ends of the earth, revealing the universal scope of the Gospel.

Second Sunday of Easter, Year B
First Reading: Acts 4:32–35
Second Reading: 1 Jn 5:1–6
Gospel Reading: Jn 20:19–31

This Sunday is Divine Mercy Sunday. Hardon’s Modern Catholic Dictionary defines “mercy” as “the disposition to be kind and forgiving.”

Mercy is “founded on compassion,” but compassion is “the feeling of sympathy,” whereas mercy is “putting this feeling into practice with a readiness to assist.” Mercy is “therefore the ready willingness to help anyone in need, especially in need of pardon or reconciliation.”

The night before Jesus died, he said he was shedding his blood “in behalf of many for the forgiveness of sins.” The evening of his resurrection, he came through locked doors to give his apostles the power to forgive sins in his name. A week later, he identified himself to Thomas by the wounds he had suffered for our forgiveness.

What Jesus “most wanted to give his Church was mercy for sins,” says Cardinal Timothy Dolan: to “share with his priests the power to absolve them.”

The only unforgivable sin is to refuse that mercy, Pope St. John Paul II explained. It is “the sin committed by the person who claims to have a ‘right’ to persist in evil—in any sin at all—and who thus rejects redemption.”

In such a person, the Holy Spirit, who must “convince us of our sin” before we can be forgiven, encounters what the Bible calls “hardness of heart”: a state of “spiritual ruin.” If it persists to the end, God cannot forgive us, for he respects our free will.

However, those of us who do accept God’s mercy can be guilty of another sin: presumption. We acknowledge that sin is offensive to God, but we presume that, of course, he will forgive the sins we commit—those that the world, the flesh, and the devil have taught us to consider “normal” or “natural.”

The truth is that (1) all sins offend God, whether we think them acceptable or find them abhorrent, and (2) God offers mercy to all sinners without exception.

It is the Church’s difficult task to keep both these facts before our minds.

For example, in the Catechism of the Catholic Church she says that “divorce is a grave offence against the natural law” and that a spouse who contracts “a new union” enters “a situation of public and permanent adultery.”

However, she adds that “toward Christians who live in this situation, and who often keep the faith and desire to bring up their children in a Christian manner, priests and the whole community must manifest an attentive solicitude, so that they do not consider themselves separated from the Church, in whose life they can and must participate as baptized persons.”

‘Death does not have the final word’

From Archbishop Richard W. Smith

April 5, 2026

The Resurrection of the Lord

Dear Brothers and Sisters in Christ,
Christ is risen! Alleluia!

Today the Church rejoices, for Jesus Christ has conquered sin and death. The Resurrection of the Lord is the heart of our faith and the source of our hope.

The joy of Easter does not ignore the reality of suffering in our world. We know well the weight of grief, anxiety, violence, and loss. Yet the Resurrection speaks a truth the world needs to hear: death does not have the final word.

This does not remove the trials we face in this life. But it does mean that sorrow is not final, darkness is not ultimate, and death is not the end. The risen Lord draws near to us and speaks His peace to our hearts. He reminds us that He is with us, that He is faithful, and that nothing, not even death, can separate us from His love.

My prayer for you this Easter is that the truth of the Resurrection will take deeper root in your hearts. If you are carrying burdens, may the risen Lord console you. If you are weary, may He strengthen you. If you are afraid, may He renew in you the confidence that comes from knowing He has triumphed over death.

May the peace of the risen Christ fill your hearts and homes this Easter.

Yours sincerely in Christ,
✠ Richard W. Smith
Archbishop of Vancouver

“Christ is risen! Death is conquered!”

From Bishop Michael Kwiatkowski of the Ukrainian Eparchy of New Westminster and the Ukrainian Catholic Bishops of Canada

Given March 28, 2026

To the Reverend Fathers, Religious Sisters, Venerable Monastics, Seminarians, and Brothers and Sisters in Christ!

Christ is Risen! Indeed, He is Risen!

Dearly Beloved in Christ!

As we approach the great feast of Easter, which our Catechism rightly describes as the “feast of feasts” (Christ Our Pascha, 559), we want to engage in joyful preparation. Yet, for many of us, the desire for the natural happiness of the season is clouded by the war in Ukraine, other looming conflicts, and the social and moral uncertainty within our own society.

At such a time, we may come to feel powerless, whether in our own personal lives or gathered with others in the society in which we presently find ourselves. We are somewhat like the Lord’s disciples at the time of the Passion, standing at a distance, confused and afraid, observing an unthinkable turn of events. Or we are like the Mother of God, the women, and John at the foot of the cross, standing helplessly and gazing upon the King of Kings, Who sacrifices all out of His love for us.

Sister Marilyn Kelly’s official obituary notice reported her death in Pembroke, Ont., on March 21, 2026, after 71 years of religious life in the Congregation of the Grey Sisters of the Immaculate Conception. It recounted her ministry in hospitals, schools, spiritual direction, and retreats, both in Ontario and briefly in Saskatchewan.

What was missing was a description of her time in the Archdiocese of Vancouver, where for 16 years she was a much-loved and appreciated figure who contributed greatly to the spiritual life of our local Church.

She came to Vancouver to launch the pastoral care program at the new Columbus Residence on West 69th Avenue. Her zeal, along with her devotion to the ideals of the foundress of her religious order, St. Marguerite Youville, and Knights of Columbus founder  Blessed Michael McGivney, quickly demonstrated a unique style of Catholic ministry to patients and staff alike.

Her legacy continues today at Columbus Residence, which boasts a Catholic chapel and a strong commitment to the Church.

Looking for a fresh challenge and encouraged by the availability of a worthy successor in Mary Crooks, a dedicated laywoman whom she mentored, Sister Marilyn rented a large house in Queensborough and opened a retreat centre. She took great pride in making it comfortable and warm.

Trained in spiritual direction, she offered private and group retreats and much-appreciated courses in prayer with lectio divina.

When the Queensborough house was no longer available, she relocated the retreat centre to the sixth floor of Youville Residence, which had been used to lodge patients and family from nearby hospitals until other Grey Sisters withdrew.

Without staff or significant budget, but with the help of many volunteers, she again created a home-like atmosphere and a rooftop patio.

Her apostolic works in the Archdiocese were characterized by a spirit of partnership with lay helpers—a practical necessity but much more than that as she formed a close bond with the volunteers, some of whom joined the Grey Sisters’ associate program (and one of whom briefly entered the community).

During her time in Vancouver, Sister Marilyn served as sponsor to Richard and Louisa Chau when the couple entered into full communion with the Catholic Church in 2010. She had the joy of seeing Richard ordained a deacon for the Archdiocese seven years later.

Knowing she needed to be closer to her community as she aged, Sister Marilyn returned to Ottawa in 2010.

Canada’s bishops told the Supreme Court of Canada that Quebec’s secularism legislation Bill 21 “denies the Divine,” going well beyond provincial jurisdiction by imposing an anti-religious ideology on the province.

The bishops were among more than 50 intervenors presenting arguments at a landmark Supreme Court of Canada hearing into the constitutionality of Quebec’s 2019 secularism law. The hearing, one of the longest in the court’s history, ran from March 23 to 26. The court reserved its decision, with a ruling expected later this year.

The secularism law, which lower courts have twice upheld, prohibits certain public employees — such as teachers and police officers — from wearing religious symbols while at work.

Toronto lawyer Phil Horgan, president and general counsel of the Catholic Civil Rights League (CCRL), argued on behalf of the Canadian Conference of Catholic Bishops, summarizing a factum that argued the “purpose and effect” of Quebec’s legislation is to “amend Canada’s federal constitution by imposing an anti-religious, non-neutral ideology, which goes beyond Québec’s jurisdiction.”

Such a “drastic” change can only be made by the federal government using its authority over criminal law or its constitutional “peace, order and good government” powers, according to the bishops’ argument. 

Quebec pre-emptively invoked the notwithstanding clause of the Canadian Charter of Rights and Freedoms when it drafted Bill 21 to shield it from judicial review.

Federal and provincial governments can invoke the notwithstanding clause of the Constitution to temporarily prevent courts from invalidating legislation as unconstitutional. 

The timing and impact of the use of Charter Section 33 became a significant issue during the four days of hearings and will likely be central in the court’s analysis, Horgan told The Catholic Register.

The appellants challenging Bill 21 include individual teachers directly affected by it as well as advocacy groups including the National Council of Canadian Muslims (NCCM), the Canadian Civil Liberties Association (CCLA), and the Legal Committee of the Coalition Inclusion Québec. They argue Bill 21 is ultra vires, beyond the powers of provincial jurisdiction.

In a five-minute oral argument, Horgan told the seven justices that “Canada’s existing federal constitution is pluralist and pro-religion.” Although “the doctrine of state neutrality is well-established, Canada has never adopted laicity or an absolutist separation of church and state,” he said.

Justice Malcolm Rowe questioned Horgan on the point, asking, “Other than the reference to the supremacy of God in the preamble to the Charter, would you direct me to the provision in the Constitution which is pro-religion?”

Horgan cited Section 93 of the Constitution Act, 1867, which protects denominational school rights and privileges, and noted federal charity law recognizes religion as a public good.

Horgan said he wasn’t concerned by the pushback, noting judges often ask questions “not so much to get the answers from counsel, but to help … persuade other members of the bench on some of the merits of the argument.”

If you have ever experienced that pit-in-the-stomach feeling before going to Confession, you are not alone. The Sacrament of Reconciliation is a beautiful gift from God, but it can be really nerve-wracking. I believe Confession is incredibly powerful (just ask the exorcists!) and that Jesus is present through the ministry of the priest. I almost always walk away feeling lighter, yet at the same time, my anxious tendency is to avoid whatever makes me uncomfortable, and Confession makes me super uncomfortable.

Ironically, Confession has also helped me understand that I am not some anonymous sinner in God’s eyes: I am his beloved child. Over time, I’ve learned that God wants to encourage me and console me. In this way, Confession has led to greater healing and freedom in my life. If you get nervous before going to Confession, I would like to share three practices that have helped me change my approach to this Sacrament:

1. Prepare for Confession as if it were your last Confession.

If we know we only have one shot at something important, we are going to prepare for it in a different way. When I turned 16 and took my driver’s test, I was keenly aware that if I failed, I would have to get a graduated driver’s license with further restrictions. This motivated me to get it right the first time. The Missionaries of Charity are known for having a sign in their sacristy that reminds the priest to celebrate every Mass as if it were his first Mass, his last Mass, his only Mass. 

I once prepared for Confession as if it were my last. I waited in line, meditating on a passage from the Gospel of Matthew where God says, “Well done, my good and faithful servant, enter into the joy of the Lord.” (Matthew 25:23). I let those words soak in like the rain and found myself drenched with longing — longing for God to say those words to me. I thought to myself, if I were to die and appear before the judgment seat of Christ, I want to hear those words. When it was my turn for Confession, I proceeded as usual, recited my list of sins, and received absolution, but before I could hightail it out the door, the priest stopped me and said, “Well done, my good and faithful servant.” 

I knew at that moment that God saw me, and he knew my heart’s longing. There was a density of God’s presence in that room. This was an extraordinary experience that helped strengthen my faith in the reality of what happens in Confession. God truly is waiting to forgive, console, and strengthen us.

Why does life feel empty — even when everything seems “fine”?

Fr. Mike Schmitz and Dr. Arthur Brooks, Harvard professor and bestselling author, unpack the real reason so many of us feel restless, anxious, and unfulfilled.

Drawing from both science and the Catholic faith, they explore:

🔸why pleasure isn’t the same as happiness
🔸the “arrival fallacy” and why success doesn’t satisfy
🔸how modern life trains us to avoid waiting
🔸what it actually means to find lasting joy

Try not to rush through your prayer or meditation and you will notice an amazing difference.

In our fast-paced society, it is easy to rush through our daily prayers and meditation. We say we are “too busy” to spend much time on our spiritual lives, and so we simply try to check it off our list and get it done as fast as we can.

Many of us have grown accustomed to things being “fast,” such as “fast food,” or delivery services that only take a few hours to reach us. Everything around us screams, FAST!

Taking it slow

However, praying too quickly can be harmful, as we end up not knowing what we are saying and not really having any meaning behind it. In other words, it becomes the “babble” that Jesus condemns when teaching his disciples how to pray (see Matthew 6:7).

The key to more thoughtful and meaningful prayer is to take it slow and allot enough time to interiorize our actions.

Fr. Francis Xavier Lasance writes in My Prayer Book, “It is also useful, in using the prayers of our prayerbook, to read them slowly and deliberately, making in the meantime practical reflections on their contents, or pausing from time to time to meditate a little and apply the words of the prayers to our own wants.”

We must not be concerned about “finishing” our prayers as much as praying with heartfelt devotion.

As the Psalmist writes, “My sacrifice, O God, is a contrite spirit; a contrite, humbled heart, O God, you will not scorn” (Psalm 51:9).

Similarly, 19th-century writer John Sergieff wrote, “Pray slowly till an echo comes back into your heart from every word of your prayers. Yes. It is an absolute rule. Pray slowly, and with power on every word. Pronounce each successive word from the heart. Keep to the rule that it is better to say five words from the bottom of your heart, than ten thousand words from your tongue only.”

It won’t take long for you to experience the benefits of this practice. After overcoming any impatience you might have, you will look forward to prayer and appreciate the time you have in slow, deliberate meditation.

The next time you pray or meditate, do so slowly, focusing on what you are doing and offering it to God. Peace will reign in your heart and you will have a “mini-retreat” each day from the busyness of the world.

VATICAN CITY (OSV News) — Archbishop Fulton J. Sheen will be beatified on Sept. 24 in St. Louis, the Dicastery for the Causes of Saints announced March 25.

The beatification will take place in St. Louis, with Cardinal Luis Antonio Tagle, pro-prefect for the Dicastery for Evangelization, presiding.

On Feb. 9, the Diocese of Peoria, Illinois, had announced that the Vatican had given the green light for the beatification of Archbishop Sheen to move forward six years after the Holy See had postponed the beatification, initially scheduled for December 2019, only weeks before the event was to take place.

In a statement March 25, Bishop Louis Tylka of Peoria said the beatification will take place at 2 p.m. CT at The Dome at America’s Center in St. Louis.

“With anticipation of a great number of people wanting to participate, we chose this location because of availability, being indoors, and the close proximity to the Diocese of Peoria,” Bishop Tylka said.

Bishop Tylka added that a “number of events in Peoria” will be held “to celebrate this wonderful occasion.”

“This is a moment of immense grace for the Church — especially for us in the Diocese of Peoria, where Archbishop Sheen was born, ordained, and first served as a priest,” he added. “His life and ministry continue to inspire countless people to know and love Jesus Christ more deeply.”

“The Beatification Mass will be a profound moment of prayer and celebration for the faithful near and far,” Bishop Tylka said. “I invite all who have been touched by Archbishop Sheen’s life and legacy to join us in spirit or in person for this historic event.”

Msgr. Roger Landry, national director of the Pontifical Mission Societies USA, received the news of the beatification date with “indescribable joy” and said he was “thrilled” Cardinal Tagle has been chosen “to be the papal legate, celebrant and preacher of the beatification Mass.”

Archbishop Sheen — who himself was national director of the Pontifical Mission Societies (1950-66) — “is an inspiration not only to all of us who continue his work of prayer and support for the Church’s missionary work across the globe but for all those whose faith has been strengthened by his preaching, broadcasting, writing, and holy Catholic life,” Msgr. Landry said in a March 25 statement to OSV News.

“Cardinal Tagle, like Sheen,” he added, is “an incredibly gifted preacher, but he will no doubt be able to emphasize the contributions that soon to be Blessed Fulton Sheen made and in many ways continues to make to the Church’s mission work.”

In February, when it was announced Archbishop Sheen’s beatification would go forward, Bishop Tylka called the prelate “one of the greatest voices of evangelization in the Church and the world in the 20th century.”